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Coffee Ceremony of the Macha Oromo in Jimma Zone, Ethiopia

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Coffee Ceremony of the Macha Oromo in Jimma Zone, Ethiopia Volume 6 Issue 1 INTERNATIONAL JOURNAL OF HUMANITIES AND June 2019 CULTURAL STUDIES ISSN 2356-5926 Coffee Ceremony of the Macha Oromo in Jimma Zone, Ethiopia Ayehu Bacha1, Kamil Mohammed2 Lenin Kuto3 and Dereje Fufa4 1,2,3Lecturer at Department of Oromo Folklore and Literature, College of Social Sciences and Humanities, Jimma University, Oromia, Ethiopia. Contact: E-mail: [email protected], phone: +251917107654; [email protected], phone: +251910125447; [email protected], phone: +251910021215 respectively; Fax: 378 4Ass.prof. at Department of Oromo Folklore and Literature, College of Social Sciences and Humanities, Jimma University, Oromia, Ethiopia. Contact: E-mail: [email protected], phone: +251911715296 Abstract: This article deals with coffee ceremony of the Macha Oromo in Jimma zone aiming at investigating its cultural and social significances. Ethnographic methods like observation, focus group discussions and interview were used to collect data. Descriptive and interpretative approach was extensively exploited to analyze and synthesize the data. Barbara Fiese’s theoretical underpinnings, which basically focused on the family mealtime, was used to frame and interpret first hand data for coffee ceremony is a similar context. The finding of this study reveals that coffee drinking is deeply ceremonial and serves many social and cultural purposes. It is the stage on which different social issues are discussed, information is exchanged, solidarity is strengthened, children are socialized, norms and values of the society are audited, information is exchanged, peace is lamented and discussions are held. Thus, the latent function of coffee ceremony, bringing people and issues to one stage, is highly valued among the people of the study area. Therefore, coffee ceremony should not be seen merely as a place at which coffee is drunk and people relax; rather, it ought to be regarded as the stage serving many social, cultural and political purposes. Keywords: Coffee, Ceremony, Jimma, Macha, Oromo. http://www.ijhcs.com/index.php/ijhcs/index Page 14 Volume 6 Issue 1 INTERNATIONAL JOURNAL OF HUMANITIES AND June 2019 CULTURAL STUDIES ISSN 2356-5926 1. Introduction According to Mohammed (1990) Macha is one of the Oromo moieties who dominantly live in central, western and southwestern part of Ethiopia. Macha established the confederacy of four called afree, and the confederacy of three called the sadacha during the 16th c. The afree confederacy includes Hoko, Chaliya, Guduru and Liban whereas the sadacha were the Suba, Obbo and Hakako. According to Abreham (2012), Jimma refers to the area west of the Gibe River and east of the Gojeb River, what is now the Jimma administrative zone of Oromia. „Jimma‟ is an eponym originating with a man called Jimma Sirba, who was the first to settle in the area. Although today the name Jimma refers to all of the Oromo of the Gibe, it was said to have originally referred only to five clans (local term: gosa), the descendants of Jimma Sirba. These were the Qore, Harsu, Lalo, Bilo, and Badi. These five clans are said to have been consolidated into the kingdom of Jimma Kaka in the first decade of the 19th C, which was later named after its founder, Jimma Abba Jifar. The other four clans, namely Hagalo, Sadacha, Hariro and Batu became the small kingdoms of Gera, Gomma, Guma, and Limmu. These, together with Jimma, constituted the Five Gibe States in the 19th C. Trimingham (1952), Eshete (1993), Mohammed (1994) and Lewis (2001) attest that the Jimma and the Oromo of the former Five Gibe States in general, underwent early changes in three important spheres: they became sedentary agriculturalists, developed a monarchical political system, and subsequently embraced Islam. The transformation from a pastoral mode of production to sedentary agriculture with a coffee-based cash-crop economy was believed to have been one of the decisive agents of change and differentiation experienced by many of the Gibe Oromo beginning from or prior to the 19th C. Coffee is the most influential product influencing social, economical, political and ritual/religious affairs of this area. The relationship between coffee and Oromo in general and Jimma Oromo of Macha clan in particular is deep-rooted. Coffee production and utilization are closely interwoven in the history and custom of the people. Daniel (2011) also portray that in some regions of the world, it continues to be central to cultural and social ceremonies. In Ethiopia, coffee is prepared and consumed in an elaborate ritual that takes place in most households on a daily basis. Yedes et al. (2004) similarly found that coffee is a feature of every ceremony. Coffee is not just about caffeine; it is about craft, culture and community. Accordingly, this article is aimed at investigating coffee ceremony of the Macha Oromo in Jimma zone by focusing on its cultural and social significances. 2. Statement of the Problem Daniel (2016) examined how coffee ceremony used to serve as a stage on which information is exchanged and social upheavals were maintained where the government attacked many religious http://www.ijhcs.com/index.php/ijhcs/index Page 15 Volume 6 Issue 1 INTERNATIONAL JOURNAL OF HUMANITIES AND June 2019 CULTURAL STUDIES ISSN 2356-5926 and cultural institutions by prohibiting gatherings, suppressing religious practices and enforcing a state ban on mourning during the Dergue regime. Anteneh (2011) explored how the Ethiopian traditional coffee ceremony serves women around Merkato, Addis Ababa as a forum for participatory communication to resolve child abuse and exploitation and other problems. Bula (2011) investigated the traditional uses of coffee among Oromo by focusing on Buna qalaa. Palmer (2010) also explored the relationship between the Ethiopian coffee (Buna) ceremony and mental and social well-being among Ethiopian forced migrants in London by using personal narratives. Brinkerhoff (2011) explored female identity formation of Ethiopian women and women of Ethiopian heritage as they participate in a coffee (buna) ceremony. Most of the literature on coffee focus on the visible significances by ignoring its latent and culturally embedded meanings and functions. This certainly limits our knowledge of coffee especially when seen from the lens of indigenous cultures. This research therefore focuses on coffee ceremony of the Macha Oromo in Jimma zone by stressing on the cultural and symbolic meanings taking place in the ceremony. To this end, this research aspires to investigate the procedures of coffee ceremony among the Jimma Oromo, the cultural meanings of coffee on coffee ceremony and the significances and symbolisms of coffee on coffee ceremony. 3. Materials and Methods In this research, qualitative methodology with its ensuing methods of data collection was exploited both in data collection and analysis procedures. Accordingly, ethnographic fieldwork was used to address cultural values of coffee and coffee ceremony from the lens of the knowledge of the people. With regard to methods of data collection, observation, interview and focus group discussion were extensively used to collect raw data. By using observation, three coffee ceremonies and Buna qalaa ritual were observed. Similarly, shanan ritual, post marriage naming ceremony, marriage negotiation and wedding ceremony all of which are accompanied by coffee were observed. Additionally, fertility and productivity related rituals like sa’a dhaabbannaa was thoroughly observed. Interview was also used to gain deep knowledge pertinent to coffee ceremony. Accordingly, elders (from both sexes) and women (who are skilful in preparing coffee) were interviewed. In line with this, eight key informants were consulted. In FGD sessions, two groups for knowledgeable elders (one group for men and another for women) and one group from coffee producers were involved. 4. Theoretical Framework and Literature Review 4.1 Theoretical Framework According to Fiese (2006), a ritual is a symbolic event that has three fundamental parts: preparation for the event, participation in the event, and reminiscence of the event. The symbolic nature and parts of the ritual are consistent with a sociocultural perspective. These three elements of a ritual can, and often do overlap, much like the intersection of planes within a sociocultural framework, with participation being a central feature. For instance, an individual may remember and reflect on past participation while preparing for a future event. Within the context of a ritual, http://www.ijhcs.com/index.php/ijhcs/index Page 16 Volume 6 Issue 1 INTERNATIONAL JOURNAL OF HUMANITIES AND June 2019 CULTURAL STUDIES ISSN 2356-5926 a group or community defines themselves and demonstrates their values and beliefs through the use of artifacts, symbols, and communication. Such enduring nature of the event has wonderful generational ties that can reflect the history of the family or group, as they progress over time and through generations. It also reflects a family or group„s commitment to the future goals (Fiese, 2006). This history of the group or community can be both ontogenetic and phylogenetic, depending upon the group and context (Rogoff, 2003). Van Gennep (1960) and Viere (2001) furthers Fiese„s emphasis on three stages of a ritual by proposing similar stages that also emphasize preparation, participation, and then reentrance to the community. Many rituals have deep roots that tie a family or person to past generations, much like a historical perspective is used to understand sociocultural,
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